The association of the soul
with karmic matter cripples the inherent powers of the soul. Jain philosophy,
therefore, asserts that a person obtains everlasting happiness only when karma
is completely removed from the soul. Jainism firmly believes that it is quite
possible for one to rid oneself of the karma associated with the soul by one’s
personal efforts, without any help from an outside source. The highest
happiness lies in securing emancipation from the cycle of birth and death, thus
attaining liberation.

The central theme of Jainism
holds religion as a science of ethical practice. The conduct of the present
life should be aimed at attaining Moksha, the state of eternal bliss from which
there is no return to the cycle of life and death. Each soul can attain
liberation, a supreme spiritual state, by realizing its intrinsic purity and
perfection.

The question arises regarding
the ways to achieve that objective. Tattvärtha‑sutra, a sacred text of Jainism,
emphatically states in its first aphoristic rule:

Samyag‑Darshan‑Jnän‑Chäriträni
Mokshamärgah

Samyag Darshan (Right Belief or
Perception), SamyagJnän (Right Knowledge) and Samyag Chäritra (Right Conduct)
together constitute the path to liberation. These three basic components are
called RatnaTrayi, or the three jewels, in Jain works.

Since all three are emphasized
equally, it is obvious that Jainism does not admit any one of these three,
individually, is a means to Mokshamärga i.e. the path to liberation. In fact,
in Jain works, Mokshamärga, , is compared to a ladder with two side poles and
central rungs. The side poles of the ladder are Right Perception and Right
Knowledge, and the rungs or steps of the ladder are the gradual stages of Right
Conduct. It is obvious that it is possible to ascend the ladder only when all
three components, the two side poles and the rungs, are sound. The absence of
one makes the ascent impossible.

Right Perception creates an
awareness of reality or truth, Right Knowledge impels the person to Right
action, and Right Conduct leads him to the attainment of liberation . They must
coexist in a person if he is to make any progress on the path of liberation.

Furthermore, the ethical code
prescribed by Jainism for both house‑holders and ascetics is based on this
three‑fold path of liberation. Hence, it is necessary to see the appropriate
characteristics of these “Three Jewels" which constitute that path.

Ächärya Umäsväti has defined
the term Right Perception in his authoritative Jain sacred text, Tattvärtha
Adhigama‑sutra, as follows:

"Tattvärtha Sraddhänam
Samyag‑Darshanam"

That is, Right Perception is
the faith in the true nature of the substances as they are. In other words,
Right Perception means a true and firm conviction in the seven (or nine
according to some) principles or Tattvas of Jainism as they are, without any
perverse notions.

Right Perception consists of
seeing the true nature of every substance in the universe. Jainism advocates
that one should first try to know, comprehend, and understand the nature of
reality; one's own self, religious goal, and a path, to achieve that goal. One
should analyze, examine, test, verify, and then, if satisfied, be convinced of
its truth.

From a practical point of view,
perception in reality means to have total faith in the preaching of Tirthankars
(Arihantas) and the scriptures, known as Ägams.

It is clear that out of these
three jewels, Right Perception comes first and it forms the basis upon which the
other two jewels, ., Right Knowledge and Right Conduct, rest. The basic
conviction in the fundamentals of Jainism has been asserted that only on the
acquisition of Right Perception, Knowledge and Conduct can become Right
Knowledge and Right Conduct

To make it more circumspect and
practicable, Right Perception has been described in a restricted way as:

§Belief in the twofold division of the universe, in distinctive
living and nonliving elements

§Belief in the interplay of soul and matter through the process of
seven or nine fundamentals

§Belief in Tirthankars, Jain Shästras, and Jain Sädhus

Right Perception not only
requires the above mentioned beliefs but also requires rejection of untruth and
skepticism. One should also not believe in false deities, false scriptures, and
false religious teachers.

Sometimes the soul may
experience Right Perception as a natural process, due to its qualitative
transformation on account of spiritual evolution. However, more often it
requires the aid of some external causes, such as a preceptor, or scriptures.
Noted below are five distinctive marks of an individual who possesses the Right
Perception.

·Sama (Spiritual calmness)

·Samvega (Desire for liberation)

·Nirveda (Nonattachment to the world)

·Anukampä (Kindness)

·Ästikya (Belief in the fundamentals)

In short, Right Perception is
given precedence over Right Knowledge and Right Conduct, because it acts as a
pilot in guiding the soul towards Moksha, i.e., liberation. Further, there can
be no rise, stability, growth, and fulfillment of knowledge and character,
unless they are founded on Right Perception.

It is desirable that on
attaining Right Perception one should strive for Right Knowledge. Regarding the
relationship between Right Perception and Right Knowledge, it has been
specifically stated that although Right Perception and Right Knowledge attained
simultaneously, there is yet a clear relation of cause and effect between them,
just as it is between a lamp and its light. It is true that lamp and light go
together; still the lamp precedes the light, and light cannot be said to precede
the lamp. In the same way, there is the relation of cause and effect between
Right Perception and Right Knowledge, though both are almost simultaneous.
Right Perception precedes Right Knowledge, and from this point of view, Right
Perception is the cause and Right Knowledge, the effect.

Nature of Right Knowledge

Right Knowledge is described in
Jain scriptures as "that knowledge which reveals the nature of things neither
insufficiently, nor with exaggeration, nor falsely, but exactly as it is and
with certainty". It has also been stated that Right Knowledge consists in
having full comprehension of the real nature of soul and non‑soul (i.e., matter)
and that such knowledge should be free from doubt, perversity, vagueness, or
indefiniteness.

From the practical point of
view, Right Knowledge means the proper knowledge of the six universal substances
and nine principles or Nine Tattvas.

Moreover, Jain scriptures
always assert that knowledge is perfect when it does not suffer from Mithyätva,
i.e., wrong Perception. Mithyätva is the enemy of Right Knowledge as it
perverts both the understanding and the attitude. That is why all Jain thinkers
have insisted upon the elimination of wrong perception. Right Knowledge can be
acquired by pursuit with devotion by reading scriptures, understanding their
full meaning in proper time, imbued with zeal, proper behavior, and an open
mind.

The soul is a conscious being,
and as such, is always in possession of some knowledge. However, all knowledge
is not Right Knowledge. The knowledge realized by a soul with Right Perception;
the knowledge revealing with certainty (without exaggeration or inadequacy) the
exact nature of things; and the knowledge leading to its spiritual developments,
together, make Right Knowledge. Thus, Right Knowledge should satisfy the
following criteria:

It should be necessarily
preceded by Right Perception (if the perception is false the knowledge would
also be false)

It should completely reveal
the true nature of things, e.g. knowledge of substances comprising the
universe, fundamentals describing the process of liberation etc.

It should lead towards the
spiritual development of the soul

As mentioned above, the soul is
never without knowledge as the soul’s essential quality is consciousness.
However, as soon as the soul acquires Right Perception by any of the two
processes mentioned earlier, the knowledge becomes Right Knowledge. The
progress of the soul to realize these powers is possible by separating the
shadow cast by Karma on the soul, just as a mirror, covered with dust, starts
shining when the dust is removed.

After Right Perception and Right Knowledge, the third,
but the most important part in the path to Moksha, is Right Conduct. In
Jainism, much importance is attached to Right Conduct, because Right Perception
and Right Knowledge make an individual free from delusion. Consequently, he is
equipped with true knowledge of the fundamental principles clarifying what is
worthy of abandonment and attainment, which ultimately leads to Right Conduct as
an integral and crowning constituent of the path of liberation. That is why
conduct inconsistent with Right Knowledge, is considered wrong conduct. Hence,
conduct becomes perfect only when it is in tune with Right Perception and Right
Knowledge. The importance of Right Conduct in the process of
selfrealization
is because it is only when Right Knowledge based on Right Perception is
translated into practical and spiritual discipline that the path of emancipation
of the soul becomes possible. Therefore, Jain scriptures have enjoined upon the
persons who have secured Right Perception and Right Knowledge to observe the
rules of Right Conduct, as the destruction of karmic matter associated with the
soul can be accomplished only through the practice of Right Conduct.

Right Conduct includes the
rules of discipline which

Restrain all censurable
movements of mind, speech and body

Weaken and destroy all
passionate activity

Lead to non‑attachment and
purity

The main goal of a human life
is freedom from attachment (Räga) and aversion (Dvesha), to attain the state of
perfect equanimity.

From another angle, Right Conduct is related to the
state of mind. If there is equanimity in adversity as well as prosperity, and
if one is free from attachment (Räga), infatuation (Moha), and aversion (Dvesha)
or hatred (Ghrinä), all the conduct of such a person will be Right Conduct. It
is here that Right Perception and Knowledge come into play. Perception gives
confidence and knowledge clears the mind, thus helping in attainment of
equanimity, nonattachment, and selfrestraint.

For practical purposes, Right
Conduct comprises ethical codes, rules, and discipline, which a human being is
required to pursue for ultimate freedom.

Broadly speaking, Right Conduct
implies a life of selfdiscipline through selfrestraint as against life of
selfindulgence. It requires control over one’s desires, since human desires
are insatiable. In other words, leading a restrained and disciplined life by
disciplining one’s mind, one’s speech, and one’s body is the way of Right
Conduct.

These require effort and
practice, which has been made easy by the prescription of precise rules of
conduct in the form of vows (Vratas). These rules and vows are logical, simple,
and practicable for all types of people. Ultimately, the aim is to lead life in
such a way that no new karma bondage occurs and past karmas are separated from
the soul. Before proceeding further, it may be reiterated that Right Conduct
also includes, within its fold, Right Penance (Samyag Tapa), which is a very
important part of Jain codes of conduct. Some schools consider it important
enough to mention separately, thus declaring the path of liberation being four
fold: Right Perception; Right Knowledge; Right Conduct and Right Penance.

The interesting aspect of Right
Conduct is that on this path there is a place for everyone: from a beginner,
called a pathfollower (Märgänusäri), to the most advanced seeker; the saints.
Furthermore, this disciplined approach encompasses all aspects of human life;
social, personal, economic, and of course, spiritual, leading to the integrated
development of the individual.

Again, this highway is open to
all irrespective of caste, creed, or class, for Jains and non-Jains alike.

The soul’s ultimate destiny
is Moksha. Right Conduct shall ultimately lead to liberation.

Right faith and Right
Knowledge are required for Right Conduct, and all are interdependent.

Jains dedicate themselves to
proper conduct through major vows and minor vows. Vows are at the heart of
morality and are undertaken with a full knowledge of their nature and a
determination to carry them through.

Understanding Samyag Darshan,
Samyag Jnän, and Samyag Chäritra itself is not good enough to take us anywhere
unless we apply them in real practice to their fullest to get the actual
results. It should also be remembered that we would have to follow all three at
the same time because if we follow only one or two of them, they will not take
us very far on the road of spiritual pursuit.

The trinity is necessary for a
successful life. This threefold discipline helps us realize our own intrinsic
purity. The trinity must be cultivated collectively to ensure liberation.
Individually, they are incomplete and insufficient because they are mutually
dependent. Collectively, the three jewels produce harmony, contentment, and
bliss with the progressive march of the soul to higher planes.